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Islamic education has a strategic role in shaping the character and morals of students in line with the principles of democracy. This article aims to examine how democratic values ​​such as equality, justice, deliberation, and tolerance can be instilled through the process of Islamic education, both formally in educational institutions and in non-formal contexts such as religious studies and socio-religious activities. With a qualitative descriptive approach and literature study, this study shows that Islamic education can be an effective instrument in instilling democratic values ​​through the integration of religious teachings, teacher role models, and strengthening the curriculum that encourages dialogue, freedom of thought, and respect for differences. Instilling democratic values ​​in Islamic education is not only relevant to the development of national character, but also becomes an important foundation in forming a civilized civil society.

The manufacturing industry plays a pivotal role in promoting workplace equality for employees with disabilities. This paper explores the historical context, current trends, and challenges faced by disabled workers in the manufacturing sector. Through a comprehensive literature review and empirical research, including surveys, interviews, and case studies, the study identifies significant barriers to inclusion, such as physical inaccessibility, attitudinal prejudices, and inadequate policies. It also highlights best practices and policies that manufacturing companies can adopt to foster an inclusive environment. These include inclusive hiring practices, workplace accommodations, and training programs to raise awareness and sensitivity among employees. The research showcases successful implementations of inclusive practices in various manufacturing companies, emphasizing the economic and social benefits of such initiatives. Increased productivity, innovation, and improved workplace morale are among the noted advantages. The paper concludes with recommendations for enhancing inclusion in the manufacturing industry and suggests future research directions to continue advancing equality for disabled workers. By addressing these challenges and adopting best practices, the manufacturing industry can set a benchmark for other sectors, demonstrating that inclusivity is not only a moral imperative but also a driver of business success.

Hajj and Umrah are forms of maḥḍah worship that hold an essential position in Islamic teachings and contain profound philosophical dimensions. Beyond their ritual obligations and recommendations, these acts of worship function as instruments for spiritual, moral, and social development among Muslims. This study aims to analyze the philosophical dimensions of Hajj and Umrah and their implications for enhancing religious devotion. The research employs a qualitative approach with a descriptive method through library research. Data were collected from scholarly books, academic journal articles, and relevant official documents, and analyzed using content analysis. The findings indicate that Hajj and Umrah embody core values such as monotheism, sincerity, patience, self-control, equality, and social solidarity. A deep understanding of these philosophical dimensions contributes significantly to the spiritual transformation of pilgrims, as reflected in improved quality of worship, religious discipline, and social awareness after the pilgrimage. This study emphasizes that philosophical comprehension of Hajj and Umrah is crucial for sustaining long-term religious devotion among Muslims.

Ethics is a field of philosophy that discusses the moral principles that govern humanbehavior, while politics deals with decision-making and the management of power in society. In Islam, political ethics is a concept that regulates human relationships in the political world.Islamic political ethics consists of a collection of moral values and principles that should guide everyone involved in political activities, both as citizens and leaders. Islamic political ethics has a strong relevance in the context of politics and governance. The moral values in Islam can serve as guidelines for leaders and citizens in building a better society. Despite the challenges faced, ongoing efforts to implement Islamic political ethics are considered essential in building an ideal and ethical government. It is important to build a just, prosperous, and moral society through the application of Islamic political ethics, which includes principles such as justice,equality, democracy, deliberation, freedom, and respect for the rights of others. In addition, this journal reviews the methods Ali Shari'ati used to make his assertions about the importance of Islam as a basic political ethic. A just, moral, and prosperous government can be achieved through the application of Islamic political ethics. Political ethics is not a convoluted system, but rather a number of noble values that are in line with the principles of Islam.

The main problem in current politics is the inability of politicians, policy makers and leaders who should represent society to fulfill their expectations. This research aims to understand how Islamic values ​​can be integrated into a democratic system and find ways to build moral politics based on these principles. Islam in the context of democracy. This research applies a qualitative approach using a literature study method, namely by searching for many references regarding "Building Politics with Morals: Integration of Islamic Values ​​in a Democratic System" sourced from books and journals as well as triangulation validation techniques. The findings show that democracy is in the hands of the people and politics as policy makers and running the government. To integrate Islamic values ​​in democracy, the concepts of equality, freedom of opinion, justice, deliberation and responsibility are applied. The role of Islamic political ethics in building moral politics is to make religion the basis of ethics, to form the ability to be critical and rational and to create leaders who are fair, wise, trustworthy and competent.  

Solidarity is a relationship based on shared moral values and collective emotional experiences, crucial for forming social bonds and achieving common goals. This study aims to identify and enhance the implementation of solidarity values among 6th-semester students of Arabic Language Education at Sekolah Tinggi Ilmu Tarbiyah Madani Yogyakarta. The research employs a qualitative method, with data collected purposively and using the snowball technique, and analyzed inductively. The findings indicate that many students have not yet adopted solidarity values, resulting in a lack of concern for their peers. To address this issue, various steps are proposed, including education and outreach programs, social and cultural activities, cultural festivals, and support from the government and organizations. Principles of solidarity such as care, cooperation, empathy, equality, tolerance, trust, justice, mutual assistance, sacrifice, and patience should be integrated into daily life. Implementing these values is expected to strengthen social bonds, creating a harmonious and supportive environment, and helping students overcome various challenges.

The moral crisis has become a hot topic frequently discussed in various mass media lately. Various forms of moral crisis can be observed among different younger generations, including within the environment of Islamic boarding schools. In recent years, there has been a shift in values and behaviors among teenagers influenced by technology, social media, and cultural changes, leading to a decline in awareness of social ethics and prevailing norms in society. Through a holistic and integrated approach, social ethics education will provide understanding to female students about the importance of values such as empathy, tolerance, social responsibility, equality, and justice. This research aims to explore the concepts of social ethics values, the internalization process of social ethics education values, as well as the supporting and inhibiting factors of internalizing social ethics education values in the Al-Qur’an Specialized Boarding School of Kalibeber Wonosobo. The research method employed is qualitative to gain in-depth understanding. The findings indicate that the concept of internalizing social ethics education values for female students is a key factor in shaping noble character. The social ethics of female students in the Al-Qur’an Specialized Boarding School of Kalibeber Wonosobo is deemed positive based on their daily habits, and they have successfully addressed several issues through implemented programs, ensuring that the process of internalizing social ethics education values progresses as expected.

Family is a fundamental component in individual and societal life that builds emotional bonds between its members such as father, mother and children. The family provides a safe and harmonious environment where the roles of parents and children complement each other. However, gender inequality often occurs in families, especially towards women, due to patriarchal culture. Patriarchy is a social system that considers men as the main authority which influences the views and treatment of women in various aspects, including education and the distribution of domestic roles. Women are often thought to not need higher education or work, being assigned more to housework, while men are prioritized in education and decision making. To overcome gender inequality in the family, contextual theological efforts are needed by applying religious and moral values ​​that teach equality, justice and compassion. With religious teachings that emphasize mutual love and respect, families can create a more just and harmonious environment, where roles and responsibilities are divided based on ability, not gender. This approach aims to support equality and justice in the family, so that religious teachings can become an inspiration for positive social change, including overcoming gender inequality.

 Over the years, value has been an important part of philosophical discussions, both implicitly and directly. Spiritualism is a teaching that says that the soul is the absolute reality of nature in the universe, and that the soul is the basis of the universe and provides a rational explanation. The first principle of Pancasila, Belief in One God, shows the value of spiritualism in its foundation. The value of spiritualism in its general form can be seen in the articles of the 1945 Constitution, especially Article 29 of the Amended 1945 Constitution. Spirituality focuses on a way of life, rather than abstract and speculative philosophical formulations. "Spirituality" is also considered a way that can be used to bring a person to the desired life. Exploring the values of Pancasila as a Liberating Spirituality is an effort and commitment as citizens of the nation, state, and religious communities to make Pancasila a guiding spirit in carrying out the governance of personal and social life of the nation and state. The national spirit of Pancasila truly becomes an inclusive social virtue, inspiring, uniting, and liberating all social groups, ethnicities, religions, languages, and aspirations. The spiritual values contained in Pancasila are divinity, humanity, unity, deliberation, and justice. These values are aligned with the universal values of all religions. Taking Pancasila as a liberating spirituality can help integrate the diversity-also known as kebhinekaan-that characterizes Indonesia around the world. In the face of the COVID-19 pandemic, the national spirit and liberating spirituality of Pancasila values are essential to anticipate and deal with such a crisis. The incarnation of the spirit of Pancasila can be seen in the benefits of national life, such as harmony, tolerance, solidarity, compassion, gotong royong, equality of the dignity of every Indonesian before the law, freedom of expression responsibly, and social solidarity. The sense of nationality reminds us how important it is for every Indonesian son and daughter to stick to the basic principles of national life, namely the love of the homeland, language, and one nation, Indonesia. Loyalty is not limited to religion, culture or geographical region. Basic human values can serve as benchmarks for a country's political, legal and economic systems, so that the spiritual values of Pancasila can liberate and liberate every citizen.

Democratization in Islamic education is an approach that emphasizes democratic principles to achieve an inclusive and fair education system in accordance with Islamic teachings. This concept involves the active participation of all members of the educational community, ensuring inclusivity, and developing students' skills. In this abstract, we will explain the essence of the democratization of education in Islam and its impact on the development of a generation that has morals and makes positive contributions to society. The democratization of education in Islam includes the development of leadership skills and values. Islam teaches the values ​​of fair and responsible leadership. Therefore, a democratic education system in an Islamic context must pay special attention to the formation of students' character and leadership, so that they can contribute positively to society. Democratization of education in Islam is not just the implementation of the concept of democracy in educational practice, but also reflects Islamic values ​​that encourage justice, equality and active participation. By understanding and applying these principles, Islamic education can be a means of producing a generation that is not only academically intelligent, but also has noble character and is able to play an active role in building a just and harmonious society.

The controversy surrounding the lineage of Habibs has recently become increasingly widespread and even sparked debates that have led to hatred within society. This issue is often exploited to exacerbate differences, potentially damaging Islamic brotherhood. Therefore, a wise middle ground is needed to prevent discussions about lineage from becoming increasingly wild and divisive. One important solution is to return to the teachings of the Quran. This holy book provides comprehensive guidelines on morality, brotherhood, and the principles of human equality. The Quran emphasizes that a person's honor in the sight of God is not determined by ancestry, social status, or nationality, but by their level of piety. This message is universal and relevant to all humanity, regardless of background. Piety itself is born from a transcendental moral awareness and is manifested through righteous and beneficial behavior. Therefore, Muslims should focus more attention on character development and self-improvement, rather than pride in lineage, which only fuels controversy with no real benefit to social life.

Indonesia as a multicultural and multiethnic country has ploblematics related to moral degradation in addition to Indonesian society has a non-comprehensive understanding of the relationship of religion and culture. The purpose of this study to analyze the paradigm of social education and then evaluate the theories of social education in the perspective of the Qur'an. Describes the process of infiltration of the values of the Qur'an in the model of social education and its relevance to efforts to minimize social conflict. This research is Library research literature research, explorative approach to the natural setting and interpret phenomena related to the meaning of social justice in the perspective of the Qur'an. the results showed that the Qur'an teaches social education. First, the implementation of social justice education through the concept of justice without discrimination. Second, the implementation of social justice education through inclusive education. Third, the implementation of social justice education through Gender equality education. Fourth, the implementation of social justice education through leadership. Fifth, the implementation of social justice education through the economy. The distribution of social justice education is very important. An educator must provide education regardless of the economic status of his students and their parents. Talking about distribution means we are talking about public policy revenues and expenditures.